But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?
Parallel Translations
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But now, brothers, if I come to you speaking with other languages, what would I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?
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Now brehren if I come vnto you speakige with tonges: what shall I profit you excepte I speake vnto you other by revelacion or knowledge or prophesyinge or doctrine.
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And nowe, brethren, if I come vnto you speaking diuers tongues, what shall I profite you, except I speake to you, either by reuelation, or by knowledge, or by prophecying, or by doctrine?
Cross-references (31)
Passages linked to 1 Corinthians 14:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him,
- Romans 6:17 But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered.
- 2 Timothy 3:16 Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness,
- 1 Corinthians 14:1 Follow after love and earnestly desire spiritual gifts, but especially that you may prophesy.
- 1 Corinthians 14:26-30 What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or has an interpretation. Let all things be done to build each other up. If any man speaks in another language, let it be two, or at the most three, and in turn; and let one interpret. But if there is no interpreter, let him keep silent in the assembly, and let him speak to himself, and to God. Let the prophets speak, two or three, and let the others discern. But if a revelation is made to another sitting by, let the first keep silent.
- Hebrews 13:9 Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
- 2 Peter 3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- 2 John 1:9 Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching has both the Father and the Son.
- 1 Samuel 12:21 Don’t turn away to go after vain things which can’t profit or deliver, for they are vain.
- Jeremiah 16:19 Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth, and will say, “Our fathers have inherited nothing but lies, vanity and things in which there is no profit.
- Jeremiah 23:32 Behold, I am against those who prophesy lying dreams,” says Yahweh, “who tell them, and cause my people to err by their lies, and by their vain boasting; yet I didn’t send them or command them. They don’t profit this people at all,” says Yahweh.
- Matthew 11:25 At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
- Matthew 16:17 Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Matthew 16:26 For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
- Acts 2:42 They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer.
- Romans 15:14 I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.
- Romans 16:17 Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.
- 1 Corinthians 10:33 even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
- 1 Corinthians 12:7-8 But to each one is given the manifestation of the Spirit for the profit of all. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;
- 1 Corinthians 13:2-3 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t have love, I am nothing. If I give away all my goods to feed the poor, and if I give my body to be burned, but don’t have love, it profits me nothing.
- 1 Corinthians 13:8-9 Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. For we know in part and we prophesy in part;
- 2 Corinthians 11:6 But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things.
- 2 Corinthians 12:1 It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord.
- 2 Corinthians 12:7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively.
- Ephesians 3:4 by which, when you read, you can perceive my understanding in the mystery of Christ,
- Philippians 3:15 Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you.
- 2 Timothy 2:14 Remind them of these things, charging them in the sight of the Lord, that they don’t argue about words, to no profit, to the subverting of those who hear.
- 2 Timothy 3:10 But you followed my teaching, conduct, purpose, faith, patience, love, steadfastness,
- 2 Timothy 4:2 preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
- Titus 3:8 This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
- 2 Peter 1:5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 6. Now, brethren, if I should come. He proposes…
6. Now, brethren, if I should come. He proposes himself as an example, because in his person the case was exhibited more strikingly The Corinthians experienced in themselves abundant fruit from his doctrine. He asks them, then, of what advantage it would be to them, if he were to make use of foreign languages among them. He shows them by this instance, how much better it were to apply their minds to prophesyings. Besides, it was less invidious to reprove this vice in his own person, than in that of another.
He mentions, however, four different kinds of edification — revelation, knowledge, prophesying, and doctrine As there are a variety of opinions among interpreters respecting them, let me be permitted, also, to bring forward my conjecture. As, however, it is but a conjecture, I leave my readers to judge of it. Revelation and prophesying I put in one class, and I am of opinion that the latter is the administration of the former. I am of the same opinion as to knowledge and doctrine What, therefore, any one has obtained by revelation, he dispenses by prophesying. Doctrine is the way of communicating knowledge. Thus a Prophet will be — one who interprets and administers revelation. This is rather in favor of the definition that I have given above, than at variance with it. For we have said that prophesying does not consist of a simple and bare interpretation of Scripture, but includes also knowledge for applying it to present use — which is obtained only by revelation, and the special inspiration of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 6 Now, brethren, if I come unto you speaking…
6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?
Ver. 6. If I come unto you, &c.] This you would not like in me. And is that Venus in Caio Venus in Gaius, that is Naevus in Titio? a mole in Titius, a blemish in one that is a beauty in another?
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By revelation, or by knowledge, or, &c.] Piscator reads it by revelation or by knowledge; that is, either by prophesying or by doctrine. The apostle expounding himself.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain God hath given me an ability to speak with…
God hath given me an ability to speak with tongues; suppose I should come to you speaking in the Arabian, Scythian, or Parthian language, what good would it do you? How should it any way
profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? Some make these four things distinct each from other; others think that they all signify no more, than the interpreting mentioned in the former verse. Those who distinguish them say, by revelation is meant the explication of the types and figures of the Old Testament; or some such revelation as John had in Patmos; or the expounding the mysteries of the gospel.
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By knowledge they understand the knowledge of history, or any other ordinary knowledge.
By prophesying, the explication of the difficult texts of Scripture.
By doctrine, catechetical or practical doctrine. But these are all but uncertain guesses; the sense is plainly no more, than, if I should come speaking with unknown tongues, and no way by interpretation make what I say intelligible unto you.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain In this paragraph he goes on to show how…
In this paragraph he goes on to show how vain a thing the ostentation of speaking unknown and unintelligible language must be. It was altogether unedifying and unprofitable (Co1 14:6): If I come to you speaking with tongues, what will it profit you, unless I speak to you by revelation, or by knowledge, or by prophesying, or by doctrine? It would signify nothing to utter any of these in an unknown tongue. An apostle, with all his furniture, could not edify, unless he spoke to the capacity of his hearers. New revelations, the most clear explications of old ones, the most instructive discourses in themselves, would be unprofitable in a language not understood. Nay, interpretations of scripture made in an unknown tongue would need to be interpreted over again, before they could be of any use.
I. He illustrates this by several allusions. 1. To a pipe and a harp playing always in one tone. Of what use can this be to those who are dancing? If there be no distinction of sounds, how should they order their steps or motions? Unintelligible language is like piping or harping without distinction of sounds: it gives no more direction how a man should order his conversation than a pipe with but one stop or a harp with but one string can direct a dancer how he should order his steps, Co1 14:7. 2. To a trumpet giving an uncertain sound, adēlon phōnēn, a sound not manifest; either not the proper sound for the purpose, or not distinct enough to be discerned from every other sound. If, instead of sounding on onset, it sounded a retreat, or sounded one knew not what, who would prepare for the battle? To talk in an unknown language in a Christian assembly is altogether as vain and to no purpose as for a trumpet to give no certain sound in the field or day of battle. The army in one case, and the congregation in the other, must be all in suspense, and at a perfect nonplus. To speak words that have no significancy to those who hear them is to leave them ignorant of what is spoken; it is speaking to the air, Co1 14:9. Words without a meaning can convey no notion nor instruction to the mind; and words not understood have no meaning with those who do not understand them: to talk to them in such language is to waste our breath. 3. He compares the speaking in an unknown tongue to the gibberish of barbarians. There are, as he says (Co1 14:10), many kinds of voices in the world, none of which is without its proper signification. This is true of the several languages spoken by different nations. All of them have their proper signification. Without this they would be phōnai aphōnoi - a voice, and no voice. For that is no language, nor can it answer the end of speaking, which has no meaning. But whatever proper signification the words of any language may have in themselves, and to those who understand them, they are perfect gibberish to men of another language, who understand them not. In this case, speaker and hearers are barbarians to each other (Co1 14:11), they talk and hear only sounds without sense; for this is to be a barbarian. For thus says the polite Ovid, when banished into Pontus,
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Barbarus hic ego sum, quia non intelligor ulli,
I am a barbarian here, none understand me.
To speak in the church in an unknown tongue is to talk gibberish; it is to play the barbarian; it is to confound the audience, instead of instructing them; and for this reason is utterly vain and unprofitable.
II. Having thus established his point, in the two next verses he applies, 1. By advising them to be chiefly desirous of those gifts that were most for the church's edification, Co1 14:12. "Forasmuch as you are zealous of spiritual gifts, this way it will become commendable zeal, be zealous to edify the church, to promote Christian knowledge and practice, and covet those gifts most that will do the best service to men's souls." This is the great rule he gives, which, 2. He applies to the matter in hand, that, if they did speak a foreign language, they should beg of God the gift of interpreting it, Co1 14:13. That these were different gifts, see Co1 12:10. Those might speak and understand a foreign language who could not readily translate it into their own: and yet was this necessary to the church's edification; for the church must understand, that it might be edified, which yet it could not do till the foreign language was translated into its own. Let him therefore pray for the gift of interpreting what he speaks in an unknown tongue; or rather covet and ask of God the gift of interpreting than of speaking in a language that needs interpretation, this being most for the church's benefit, and therefore among the gifts that excel; vide Co1 14:12. Some understand it, "Let him pray so as to interpret what he utters in prayer in a language unintelligible without it." The sum is that they should perform all religious exercises in their assemblies so that all might join in them and profit by them. 3. He enforces this advice with a proper reason, that, if he prayed in an unknown tongue, his spirit might pray, that is, a spiritual gift might be exercised in prayer, or his own mind might be devoutly engaged, but his understanding would be unfruitful (Co1 14:14), that is, the sense and meaning of his words would be unfruitful, he would not be understood, nor therefore would others join with him in his devotions. Note, It should be the concern of such as pray in public to pray intelligibly, not in a foreign language, nor in a language that, if it be not foreign, is above the level of his audience. Language that is most obvious and easy to be understood is the most proper for public devotion and other religious exercises.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Now, brethren, if I come unto you speaking with…
Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see Co1 14:18 and only make use of that,
what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it?
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except I shall speak to you, either by revelation; by the revelation of Jesus Christ, whereby he received the Gospel he preached; or by the spirit of wisdom and revelation in the knowledge of Christ, and the mysteries of his grace, by which they were made known unto him at first, or by a fresh immediate revelation from heaven:
or by knowledge; the word of knowledge, one of the peculiar gifts of the Spirit, Co1 12:8.
Or by prophesying; the gift of prophecy, another of the extraordinary gifts of the Spirit, mentioned in the same chapter, Co1 12:10 and already explained:
or by doctrine? the same with the word of wisdom, another gift of the same Spirit, in Co1 12:8. The apostle intimates, that by the use and exercise of these gifts, he might be profitable to them, to lead them into a clearer view of the doctrines of the Gospel, and for the further improvement of their knowledge in the Scriptures of truth, which could never be done by bare speaking with tongues, and with tongues they understood not.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Revelation - Of some gospel mystery. Knowledge - Explaining…
Revelation - Of some gospel mystery. Knowledge - Explaining the ancient types and prophecies. Prophecy - Foretelling some future event. Doctrine - To regulate your tempers and lives. Perhaps this may be the sense of these obscure words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Speaking with tongues] Without interpreting.
Verse 6. Speaking with tongues] Without interpreting.
What shall I profit you?] i.e. I shall not profit you;
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Except I shall speak to you either by revelation] Of some secret thing; or by knowledge, of some mystery; or by prophesying, foretelling some future event; or by doctrine, instructing you what to believe and practise.-See Whitby. These four words are taken in different acceptations by learned men. The general sense of the terms is that given above: but the peculiar meaning of the apostle is perhaps not easily discerned.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 14:6. Now, brethren — As if he had…
1Co 14:6. Now, brethren — As if he had said, I wonder whether that which you so much admire in others would please you in me: if I come unto you speaking with tongues — Supposing the next time I make you a visit at Corinth, I should address you in a variety of languages which you do not understand; what shall I profit you — Who are supposed not to understand me; except I speak to you — In a language with which you are acquainted; either by revelation — Of some gospel mystery; or by knowledge — Explaining the ancient types and prophecies; or by prophesying — Foretelling some future event; or by doctrine — For the regulation of your tempers and lives. Perhaps this may be the sense of these obscure expressions.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Now, brethren, if I come unto you ... -…
Now, brethren, if I come unto you ... - The truth which the apostle had been illustrating in an abstract manner, he proceeds to illustrate by applying it to himself. If he should come among them speaking foreign languages, it could be of no use unless it were interpreted to them.
Speaking with tongues - Speaking foreign languages; that is, speaking them “only,” without any interpreter. Paul had the power of speaking foreign languages 1Co 14:18; but he did not use this power for ostentation or display, but merely to communicate the gospel to those who did not understand his native tongue.
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Either by revelation - Macknight renders this, “speak intelligibly;” that is, as he explains it, “by the revelation peculiar to an apostle.” Doddridge, “by the revelation of some gospel doctrine and mystery.” Locke interprets it, that you might understand the revelation, or knowledge,” etc.; but says in a note, that we cannot now certainly understand the difference between the meaning of the four words here used. “It is sufficient,” says he, “to know that these reruns stand for some intelligible discourse tending to the edification of the church.” Rosenmuller supposes the word “revelation” stands for some “clear and open knowledge of any truth arising from meditation.” It is probable that the word here does not refer to divine inspiration, as it usually does, but that it stands opposed to that which is unknown and unintelligible, as that which is “revealed” ἀποκαλύψις apokalupsis stands opposed to what is unknown, concealed, “hidden,” obscure. Here, therefore, it is synonymous, perhaps, with “explained.” “What shall it profit, unless that which I speak be brought out of the obscurity and darkness of a foreign language, and uncovered or explained!” The original sense of the word “revelation” here is, I suppose, intended ἀποκαλύψις apokalupsis, from ἀποκαλύπτω apokaluptō, “to uncover”), and means that the sense should be uncovered, that is, explained or what was spoken could not be of value.
Or by knowledge - By making it intelligible. By so explaining it as to make it understood. Knowledge here stands opposed to the “ignorance” and “obscurity” which would attend a communication in a foreign language.
Or by prophesying - See the note at 1Co 14:1. That is, unless it be communicated, through interpretation, in the manner in which the prophetic teachers spoke; that is, made intelligible, and explained, and actually brought down to the usual characteristics of communications made in their own language.
Or by doctrine - By teaching (διδαχῇ didachē). By instruction; in the usual mode of plain and familiar instruction. The sense of this passage, therefore, is clear. Though Paul should utter among them, as he had abundant ability to do, the most weighty and important truths, yet, unless he interpreted what he said in a manner clear from obscurity, like “revelation;” or intelligibly, and so as to constitute “knowledge;” or in the manner that the prophets spoke, in a plain and intelligible manner; or in the manner usual in simple and plain “instruction,” it would be useless to them. The perplexities of commentators may be seen stated in Locke, Bloomfield, and Doddridge.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain If I come to you, speaking with tongues in…
If I come to you, speaking with tongues in this manner, what shall I profit you, unless in revelation, &c. that is, unless I reveal, and expound to you the meaning, by some other gift, as in knowledge, in prophecy, in doctrine? To speak tongues only without interpreting, is no ways instructive. He that speaks to me, what I understand not, is not better than a barbarian to me, (so the Greeks called those that spoke not their language.) He signifies this inconvenience of not being understood, by the example of instruments, pipes, harps, trumpets, which would not move persons to different affections, nor excite them to different actions, unless the sound, and manner they were played upon, were different; seek, then, and endeavour to make use of the gifts of the Spirit, to edification of the Church, or of the hearers. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Translate, "But now"; seeing there is no edification without…
Translate, "But now"; seeing there is no edification without interpretation.
revelation . . . prophesying--corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. If I—St. Paul states, as often, the disparaging…
6. If I—St. Paul states, as often, the disparaging supposition as of himself. He makes this supposition in order at some length to unfold the lesser utility of tongues.
Either by—Some process by which intelligent thought is conveyed. Of the four, revelation means some vision or announcement from the spiritual world; knowledge, some perception by the discerner of spirits; prophesying, some prediction or supernaturally heart-searching discourse; doctrine, or teaching, some exposition of the established truths of Christianity or of the Old Testament.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. by revelation] That which comes directly to the…
6. by revelation] That which comes directly to the spirit from on high.
by knowledge] That which is gained by observation and study, see ch. 1Co_12:8.
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by prophesying] The outward expression of that which has come from above by revelation.
by doctrine] Or rather, teaching, the outward expression of knowledge. See the distinction between the prophet and the teacher in ch. 1Co_12:28.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) Now, brethren.—Transferring these things to himself in an…
(6) Now, brethren.—Transferring these things to himself in an image the Apostle reinforces the preceding teaching. Now (i.e., seeing that these things are so), what profit would I be to come to you speaking in tongues? I have been telling you that you cannot profit others: I ask you, do you think I speaking in tongues could profit you?
Except I shall speak to you either . . .—Here is an expansion of the “interpretation of tongues” of the previous verse, and which is the condition on which depends any usefulness of the gift. The “revelation” and the “knowledge” are the internal gifts in the teacher himself which are the sources of his power to communicate “prophecy” (i.e., general exhortation), or “doctrine” (i.e., systematic religious instruction) to his hearers.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Except I shall speak to you either by revelation,…
Except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? My "tongue" will be useless to you unless I also speak to you of what I know by revelation, or by my thoughtful study, which may take the form of preaching or of teaching. (1Co_12:28)
Vers. 6-13.
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Argument continued and illustrated.
Greater is the teacher than the speaker in a tongue not interpreted, was the statement of the apostle in the fifth verse. Suppose, then, that even he were to address these Corinthians "with tongues;" would not the edification be confined to himself? There would be no exception in his case, none in his favour as the apostle of the Gentiles, and hence his usefulness, no matter what he might say, would be at an end, for lack of interpretation. "What shall I profit you?" The profit is only possible by means of doctrine and knowledge. Tongues unexplained convey no doctrine and knowledge, and hence, as relative to the hearers, are nugatory. For instance, there are musical instruments, "pipe or harp," that have a language in the broad sense of the word, and convey their meanings if skilfully used. The instrument in the hands of an intelligent performer, though in itself "without life," yet receives life as it were from him who knows how to handle it. A dead thing, yet his breath or his touch imparts a representative vitality to its sounds, and you hear in those sounds the sentiments and emotions of the soul. What a range they have, rising and falling by turns, exulting, sorrowing, shouting, wailing! To effect this, there must be "a distinction in the sounds;" the instrument must obey its laws, and the laws are dictated by the art of music. And he argues further, that a trumpet in battle can give such discriminating sounds as to direct the movements of soldiers. The commanding officer, though distant, speaks to the trumpeter, and the trumpeter conveys the order through the trumpet. A thing "without life," and yet it outreaches the compass of the living voice and is fully understood, for it gives no "uncertain sound." Musical instruments are interpreters. Their utility exists in their intelligible modulations. If it were otherwise, they would but confuse and bewilder. The comparison is promptly applied. "So likewise ye," with all your admiration for "tongues" and your disposition to give them pre-eminence among the gifts, are indulging in a wild and incoherent display, unless you "utter by the tongue words easy to be understood." Words are not sufficient; they must be words easy to be understood. The capacity of the hearer, the humblest in the congregation, must be thoughtfully regarded, otherwise they are to him idle rhapsodies; "ye shall speak into the air." If neither "pipe," nor "harp," nor "trumpet" give an "uncertain sound," still less could it be said of human voices (languages) that they are unintelligible. "Many kinds are in the world, and none of them without signification." Varieties exist. The surface of the globe is not more diversified than language, and yet, as the globe is one, so are these languages one, although very unequal as to capacity for the conveyance of ideas. But is the "tongue" like these voices? If not, then he that speaketh in this way is a barbarian; and would you barbarians in your Christian relations, outside foreigners, you and your fellow citizens in the commonwealth of Christ shut out from intelligible communication with one another? We can see, while reading St. Paul"s argument, what force it contains. Pentecost had restored what Babel had destroyed; the ambitious tower that was to reach so high had been arrested by confusion of tongues; men had scattered from one great centre, and human centralization had been stopped in the evil form threatened. Pentecost had enabled men to cooperate; all languages could now be used as vehicles of making known the gospel, and the builders could work together on the temple of the Church. Pentecost, however, was here annulled, and Corinth was making ready to scatter her Christian population, to alienate them from community of impulse and aim, and changing the members of the Church in this respect into barbarians to one another. "Even so ye," declares the apostle, who are "zealous of spiritual gifts," should esteem it your first concern to edify the Church. "Wherefore," he adds in application, let the speaker in an unknown tongue "pray that he may interpret." Whatever construction may be given this difficult passage, it is certain that St. Paul intended to teach the Corinthians the absolute insulation of this sort of speech, its essential characteristic as opposed to the true function of language, and the complete exclusion of its possessor from the fellowship of the outward world. L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6–11. What shall I profit you, etc. The gift…
6–11. What shall I profit you, etc. The gift of tongues, exercised to the church, cannot profit unless it does one of four things named: A revelation. The inspired utterance of him who prophesies. Knowledge. The gift of teaching the inspired truths of the Scriptures, or those revealed by the prophets.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain But now, brethren, if I come unto you speaking…
But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? [The gift of tongues had a subordinate use in the church of God, as an evidence of the presence of the Spirit of God. Moreover, it was a reserve of power, liable to be brought into active use at any time by the scattering of the church through persecution. For these reasons, and also to show that he writes in a spirit of generous good-will, Paul expresses a wish that all the churches in Corinth might be endowed with this gift. But, as a more practical wish, he prefers that they shall be able to prophesy, since the church would not be edified by the use of the gift of tongues, unless the foreign language used was interpreted. If Paul came to them as a visitor or missionary, his profit to them would not lie in his speaking with tongues (even though he, a Jew, spake to them miraculously in their own Greek language); but it would lie in the subject-matter of his utterance, in the edification which he conveyed. Paul names the four ways in which men may be edified by the use of words, and all these four manners were as much at the command of prophecy as they were at that of the gift of tongues. Revelation is the unveiling of divine truth to a prophet, and prophecy is the impartation of that truth to others. Knowledge is the divine illumination of the mind as to the bearing and significance of a truth, and doctrine is the impartation to another of the truth thus grasped. These are all matters of sense, and not of sound only. But speaking with tongues in the presence of those not understanding the language spoken, is sound without sense, and fails to convey any prophecy, doctrine, etc. Paul goes on to show that sound without sense is not only profitless, but may even be baneful.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.